Ephesians 3:20

Sermon for the Sixteenth Sunday After Trinity Sunday; Ephesians 3:13-21 PAUL’S CARE AND PRAYER FOR THE CHURCH. 1 Up to this time Paul has been extolling the office of the ministry, which proclaims the Gospel of the New Testament. In lofty and impressive terms he introduces its purpose, power and wisdom — in a word, the great benefits the office effects, since God thereby bestows upon us abundantly all manner of wisdom, strength and blessings, all which things, in heaven or earth, are of his dispensing. The Gospel proclaims to us life from death, righteousness from sin, redemption from hell and all evil, and brings us out of the kingdom of darkness into the kingdom of God. So sublime is the whole subject, Paul does not venture to compass it with words but in the loftiest of language suggests much. 2 In the first part of the text he shows the depth of his concern that the Ephesians should retain the Gospel preaching received from him, not allowing themselves to be torn away from it. To this end he employs two expedients: first, he consoles and admonishes; second, he prays and desires. V.13. “Wherefore I ask that ye may not faint at my tribulations for you, which are your glory.” PAUL CONSOLES HIS CONVERTS. 3 Having been imprisoned at Rome by order of the emperor, Paul thus consoles his beloved converts at Ephesus, admonishing them to cleave to the doctrine learned from him; not to be frightened from it by beholding his fate, nor permit themselves to be alienated by such comment as this: “This man Paul in his preaching to you made great pretentions to being commissioned of Christ himself, and to outdoing all the other apostles. And you made your boast in him and relied upon him as if he were the only and all-deserving one. Where is he now? What assistance can he render you? There he lies in Rome, by the Jews condemned to death; more than that, he is in the hands of that cruel tyrant, Emperor Nero. Did we not long ago tell you he would meet such fate? Presumably this puts an end to his boastings over every other man.” 4 To prevent the offense that threatened, Paul writes from his prison, and his message is, in effect, this: “Dear friends, you see I am imprisoned; the devil and the world have me in their hands. This may perhaps alarm you, and rouse in you the evil suspicion, ‘If his doctrine were all right and if he were the great apostle of Christ he claims to be, God would not permit him to suffer such fate.’” For some of the false apostles thus taunted Paul’s disciples. “But I entreat and exhort you,” Paul would say, “not to be offended, or alarmed, not to grow faint, though I am in prison. Whether we be tempted and suffer tribulation, whether we be honored or dishonored, no matter what comes, only cleave to the doctrine I have preached to you — the Gospel, God’s sure Word, as you know.” He reminds them, as before he has done, of that whereunto God has called them, and of what they have received through his preaching. 5 Such admonition is still, and will ever be, necessary in the Christian community. The weak must endure severe conflicts in the tribulations the Gospel inevitably entails. The trial is especially hard when they must lose their leaders and teachers, and in addition hear the shameful, bitter taunts of the calumniators. We in this day have to expect that some will be offended when teachers are assailed. We should therefore be prepared, and when any of our number fall away from our faith to flatter tyrants and the Pope, and to become liars and knaves, we must individually lay hold of the Gospel in a way to enable us to stand and say: “Not because a certain one has so taught, do I believe. It matters not what becomes of him or what he may be, the doctrine itself is right. This I know, whatever God may permit to befall myself or others because of it.” THE CHRISTIAN’S CONFIDENCE MUST BE IN GOD. 6 So have I personally had to do, and must still do. Otherwise I would have been terrified and enervated when I saw the Pope, and bishops, emperors, kings and all the world, opposed to the doctrine they ought to sustain. I would have been overwhelmed, thinking, “They, too, are men and cannot all be followers of the devil.” How could I comfort myself and stand firm unless I were able to say: “Though ten other worlds and everything great, lofty, wise and prudent, and all my dear friends and brethren as well, should turn from me, the doctrine still remains true. It stands; it will not, like men, totter and fall. I will adhere to the Word of God, stand or fall what may.” 7 The Christian must be discerning enough to strip the individual of his mask — f his great pomp and majesty — and distinguish it from the Word. He who cannot so do, cannot stand under temptation; let one fall, and he will soon follow suit. 8 Such is the nature of the Church in its earthly government that human wisdom must stumble thereat; various sects of the offended must rise in opposition to the faith. But God delights to rule, not with the sword or with visible power, but through weakness and in opposition to the devil and the world. Seemingly, he would permit his Church to be utterly overthrown. Guard against and resist offenses as well as we may — and the practice is not without its efficacy — still we must ultimately be driven to say defiantly: “He who established the Church and has to this time preserved it, will continue to protect it. Man would not rule it wisely, but the living Christ is seated upon the throne whereon God placed him, and we shall see who can pull him down and destroy his Church.” PAUL’S SUFFERINGS FOR THE CHURCH’S GOOD. 9 When the trying hour arrives, we are able to accomplish about as little against the enemy as Paul when he lay in chains powerless to succor a soul. He was obliged to commit his cause to the Lord. At the same time, as a faithful apostle, he ceased not, though removed from his followers, to admonish and warn to the full extent of his power. Well he knew that many false apostles were ready, so sure as he said a word, to pervert it and to fill the ears of the people with their own empty words and poisonous teaching. He elsewhere complains ( 2 Timothy 1:15 ) that by the influence of this class all Asia was turned away from him. He had reference to the nearest neighbors of the Ephesians in Asia. 10 For the sake of affording his converts comfort and strength, Paul proceeds to make his sufferings and tribulations pleasing to them by speaking of these afflictions in unusual and beautiful terms. He presents a view quite opposed to the opinion of the world and the judgment of calumniators. “My sufferings and tribulations,” says Paul, “which to you and the world, viewed in a fleshy way, are most disastrous, really work you no injury nor disadvantage, notwithstanding what the pernicious babblers claim about such trials. Rather, they are beneficial to you and me. Though your enemies seek thus to injure you to the fullest extent, benefits they never foresee will accrue to us. “My sufferings are not for my own sake, but yours. They work your benefit; it is better for you as it is, than for me to be present and preach to you. And how so? Because I suffer only for the sake of the ministry, for that Gospel I delivered you. I risk my life and all I have that you may hold it fast; such is my earnest desire. I contend for and cleave to, at the risk of my life, that which Christ gave me and enjoined upon me. Thus by my chains and bands I honor and establish the Gospel, that you may be strengthened and may cleave more firmly to it. 11 “So we shall joyfully transform the tribulation imposed by the world in an attempt to inflict great evils: God will have to pronounce the sentence: ‘Hear, O world, devil, emperor, tyrant! Thou hast imprisoned my apostle Paul for the sake of my godly Christians. What injury have they done thee? what fault committed? With no wrong on their part, thou persecutest them. It is simply because I gave them my Word; therefore thou art opposing and defying me. What shall I say but that thou hast imprisoned and bound, not Paul, but me? Is it not insupportable that a perishable worm, be he emperor or prince, should presume to apprehend God in heaven? But thinkest thou I will remain silent and unprotesting? Thinkest thou I will not break chains, stocks and bands, and give command: Hold thou, devil and tyrant, and submit! Let me rule, substituting for one Paul, ten; and for one Church at Ephesus establishing thirty, yes, a hundred.’” 12 And as in Paul’s time, so today: when our enemies get hold of an evangelical preacher, either he must secretly be drowned or murdered, or he must publicly be hanged or burned. Why is it? Because of the Christians to whom he has taught his doctrine. For a while God looks on serenely. He says: “Beloved lords, be not enraged. Know you whom you have apprehended and murdered? It is I, the Divine Majesty. It was not their own word and command but mine which these preachers taught and my Christians believed. You cannot deny the fact. I must, then, consider how to secure myself against your wrath. How shall I do it? Indeed, by way of returning your favors and kindnesses, I must so arrange that where one town had a minister and the Gospel, ten, yes twenty, towns must have their pastor and preachers. I will, O Pope and bishops, invade your own dioceses and you must tolerate and accept the Gospel, whether to your joy or your grief. If you begin to rave, I will give you cause for alarm, for you shall be overthrown, bishops, hats and all.” 13 Note, when Paul says he suffers for the Ephesians, he means that his suffering is for their profit, to teach them they have nothing to fear in suffering. They, not he, are the subjects of concern in this matter. His pains are not merely those of Paul — upon whom not so much depends — but of an apostle or preacher of the Church of Christ. When the latter name is associated with the suffering, when it is not John or Peter who is cast into prison — that God might tolerate — but a minister of the Church, then the deed is a too gross jesting with the majesty of God; it is tempting him too far, yes apprehending him. 14 It was necessary that Paul give his converts this admonition: “Dear children, fear not. Do not be alarmed at my arrest and intended execution. Let our enemies put forth their utmost effort. You shall see how I will rend the cords and burst the prison, humiliating them until they lie in ashes; the place of one resister of the Gospel will be filled by ten who preach it.” CHRIST PERSECUTED IN CHRISTIANS. Since Paul’s enemies refuse instruction and will not cease their raging, since they refuse to learn against whom they rage, he must make known to them who is the object of their persecution. It is neither Paul nor an apostle, but he to whom it was said ( Psalm 110:1 ), “Sit thou at my right hand.” It is a perilous thing to take liberties with him. He is now seated where he will brook no suffering. The enemies of the Christians must behold such things as did the Jews who delivered Paul into the Emperor’s hands, and as the Romans witnessed. Soon after Paul’s execution, Jerusalem lay in ashes, and not a great while after, the city of Rome was destroyed. For when Christ was oppressed, when in the person of his apostles and martyrs he was seized and put to death, he had no alternative but to destroy a whole city. And Germany may expect a similar fate. NO MAN CAN MERIT ETERNAL LIFE FOR ANOTHER. 15 It is unnecessary here to reply to those wicked and illiterate dolts, the Papists and Anabaptist factions, who explain Paul’s words, “my tribulations for you,” and similar passages, as teaching that one Christian can by his sufferings merit or aid in the salvation of others. Paul does not say, “My tribulations for you are designed to secure for you forgiveness of sins and salvation.” He clearly declares, as the Scriptures everywhere do, that only Christ’s sufferings are thus effective and for all men. Paul’s thought may well be expressed — and every minister may say the same — in these words: “My preaching and my suffering are for your sake.” Just as a parent may say to a child, “I must do or endure this for you.” True, works wrought and sufferings endured for another’s sake are productive of the good and comfort of that one or of many, but the worker or sufferer does not thereby merit, either for himself or another, God’s grace and eternal life. No, these things demand the offices of a being of another order — Christ. He through his sufferings exterminates your sins, and through his death gives you life. Then again, Paul is addressing those already Christians and having forgiveness of sins and all the requirements of a Christian; yet he suffers for them; that is, for their good — that in proportion as his enemies seek to oppose the Gospel, its influence may be widened and the faith of his followers strengthened. 16 In the effort to comfort and strengthen the Ephesians, Paul yet further glorifies and extols his tribulations in the words “which are your glory.” What unheard of talk is this? Is it not much rather, as reason dictates and as all the world affirms, a disgrace to his followers that he lies there in prison? What greater dishonor can Christians suffer than to have their ministers and pastors — their instructors and consolers — shamefully arrested? So it seems to the world, it is true; but I tell you, in God’s sight and in reality, this trial is a great honor to you, one of which you may proudly boast. This very disgrace and provocation you may turn squarely to your good, saying: “From the very fact of our disgrace, I know the doctrine is true and divine. For it is the lot of the Word of God and of salutary doctrine, together with the supporters of the same, to be defamed and persecuted by the world and the devil.” Such persecution is but glory and honor to Christians. Paul says in Romans 5:3, “We rejoice in our tribulations.” In other words, we regard them as glorious, beneficial, precious, blessed. CHRISTIANS TO REJOICE IN PERSECUTIONS. 17 Christians should not, and cannot, have their glory in the things the world esteems and honors; for the world will not, nor can it, honor even God and his Word. Christ’s followers, then, should not be terrified at such treatment as Paul received nor feel disgraced. Let them rather rejoice, deriving comfort and glory therefrom, as did the apostles. We read ( Acts 4:13 ) of their boldness, and ( Acts 5:41 ) that they rejoiced in being “counted worthy to suffer dishonor for the Name.” So it fared with Christ himself, and Christians ought to be grieved if it be otherwise with them and if the world regard them in a kindly way. In proportion as the world persecutes them and heaps upon them its malice, should they rejoice. Let them accept persecution as a good indication, regarding themselves blessed, as Christ teaches in Matthew 5:11. So much for the first part of our text; now follows the second: V.14, 15. “For this cause I bow my knees unto the Father [of our Lord Jesus Christ], from whom every family in heaven and on earth is named.” PREACHING MUST BE FOLLOWED BY PRACTICE. 18 Having comforted his followers concerning his tribulations, Paul tells them it is his earnest petition, his longing, that God would grant them power to cleave in firm faith to the Gospel, not forsaking it or growing weary when they have to endure affronts and tribulations, but firmly resisting these. It is not enough merely to accept the Gospel, or even to preach it. Acceptance must be followed by that spiritual power which renders faith firm and manifests steadfastness in conflicts and temptations; for “the kingdom of God is not in word, but in power,” as Paul says, Corinthians 4:20. There must be a motive force consisting of the inner belief of the heart and the outward proofs of faith: not mere speaking, but doing: not mere talking, but living. Conditions must be such that the Word does not simply remain on the tongue and in the ears, but becomes operative and accomplishes something. In the Old Testament dispensation, Moses preached much indeed, and the people practiced little; but here Paul desires that much be done and little said. He would not have the Gospel preached in vain, but desires that it accomplish the object of its revelation. 19 Note how Paul devotes himself to the welfare of the Christian community. He sets an example, to us ministers in particular, of how to effect the good of the people. But we do not rightly heed his example. We imagine it sufficient to hear the Gospel and be able to discourse about it; we stop at the mere knowledge of it; we never avail ourselves of the Gospel’s power in the struggles of life. Unquestionably, the trouble is, we do not earnestly pray. We ought constantly to come to God with great longing, entreating him day and night to give the Word power to move men’s hearts. David says ( Psalm 68:33 ), “Lo, he uttereth his voice, a mighty voice.” 20 Not only preachers, but all Christians, should constantly entreat the God who grants knowledge to grant also efficacy; should beseech him that the Word may not pass with the utterance, but may manifest itself in power. The prevailing complaint at present is that much preaching obtains, but no practice; that the people are shamefully rude, cold and indolent, and less active than ever, while at the same time they enjoy the strong, clear light of revelation concerning all right and wrong in the world. Well may we pray, then, as Paul does here. He says, in effect: “You are well supplied: the Word is richly proclaimed to you — abundantly poured out upon you. But! bend my knees to God, praying that he may add his blessing to the Word and grant you to behold his honor and praise and to be firmly established, that the Word may grow in you and yield fruit.” 21 Feelingly does Paul speak of praying for his followers. He seems to say: “I must lie here imprisoned, not privileged to be with you or to aid you in any way but by bending my knees — that is, entreating and imploring God earnestly and in deep humility — to the end that God may grant you, may effect in you, what neither myself nor any other human being can accomplish — what I could not do even were I free and ever present with you.” TRUE PRAYER CONSISTS NOT IN OUTWARD THINGS. 22 Observe, the apostle alludes to his prayer by naming its outward expression — bending the knees. But the external posture, if accompanied by nothing else, is sheer hypocrisy. When prayer is genuine, possessing the fire by which it is kindled, prompted by a sincere heart which recognizes its need and likewise the blessings that are ours as proclaimed in the Word, and when faith in God’s Word — in his promise — revives, then the individual will be possessed with a fervor prompting him to fall upon his knees and pray for strength and for the power of the Spirit. When the Spirit of prayer is enkindled and burns within the heart, the body will responsively assume the proper attitude; involuntarily, eyes and hands will be upraised and knees bended. Witness the examples of Moses, David and even Christ himself. When we pray with glowing hearts, external gestures will take care of themselves. They are prompted by the Spirit, and therefore are not to be denounced. If assumed, unbidden of the Spirit, they are hypocritical; as, for instance, when one presumes outwardly to serve God and perform good works while his heart is far away. The prophet says ( Isaiah 29:13 ), “This people draw nigh unto me, and with their mouth and with their lips do honor me, but have removed their heart far from me? 23 By the declaration, “I bow my knees unto the Father of our Lord Jesus Christ,” Paul establishes the doctrine that no one should presume to speak to God, to entreat him for any favor, unless approaching, as Paul does here, in the name of “the Father of ore: Lord Jesus Christ.” For Christ is our sole Mediator, and no one need expect to be heard unless he approach the Father in the name of that Mediator and confess him Lord given of God as intercessor for us and ruler of our bodies and souls. Prayer according to these conditions is approved. Strong faith, however is necessary to lay hold of the comforting Word, picturing God in our hearts as the Father of our Lord Jesus Christ. 24 The statement that Christ is our Lord is very comforting, though we have made it terrifying by regarding Christ as a stern and angry judge, But the fact is, he is Lord for the sole purpose of securing us against harsh lords, tyrants, the devil, the world, death, sin and every sort of misfortune. We are his inheritance, and therefore he will espouse our cause, deliver us from violence and oppression of all kinds and better our condition. The name “Lord,” then, is altogether lovable and comforting to us who believe, and gives us confidence of heart. But still more comforting is it to know that our God, our Lord, is the Father of our Lord Jesus Christ. The name “Lord” stands for the complete Godhead, who gives himself to us. Therefore, all we ask in this name must be abundantly bestowed. Naught is here for me but real help and pure grace. For God designs to have me his child in Christ, placed above all things temporal and eternal. GOD OUR FATHER. 25 Paul further declares that God is not merely a father, but the true Father, “from whom every family in heaven and on earth is named.” Earthly fathers are so called because in a flesh and blood way they have begotten us, or on account of their age and their claim to honor. It is the universal custom to apply the term “father” to an old master. In 2 Kings 5:13, for instance, the servants of Naaman called their lord “father.” Paul’s thought is: “All fatherhood on earth is but a semblance, a shadow, a painted image, in comparison with the divine Fatherhood of God.” 26 But reason can never see it so. And only by the Spirit’s work can the heart recognize the fact. Reason may go so far as to regard God an angry and terrible judge, one who makes the world, even hell itself, too narrow for it and leaves it without a foothold. But it is impossible for natural reason to call God a father in sincerity; much less to regard him the divine Father, preeminent over all who bear the name of “father” in heaven or on earth, of whom all other fathers are as mirror reflections. 27 Think of the attitude of an earthly father toward his child, and of the child toward his father. Even where actual parenthood is lacking, the name engenders a confidence affectionate and pleasing enough to kindle the brightest anticipations of great good to be received. Now, if the sincere, loyal designs of earthly fathers for their children are mere pretense compared to the blessed purposes of our heavenly Father, what must we look for from this heavenly Father, this Father above all others Paul would teach us to look at the proportions, and from the confidence we repose in our natural fathers estimate the character of God as a Father and what we may expect from him. 28 He who can put his trust in God, who can confidently rely upon him and sincerely cry, “Thou art my beloved Father!” need not fear to ask anything of God, or that God will at all deny him. His own heart will tell him that his petitions will be granted. Because of the strength of his confidence, he cannot fail to secure his heart’s desires. Thus God himself teaches us to break open heaven and lay him bare before our eyes that we may see who this Father is. [Thus Paul is confident what he asks is pleasing to God and will be granted. If we did the same we would, doubtless, have a like experience. There are still people who pray. It would be a blessing if there were many more. Then the Gospel would make greater progress and impart to us greater power. It is evident, God be praised, that all who rage against the Gospel must be put to shame. The more they rage, the more the Gospel spreads, and all without our help or counsel, only because God awakens hearts to pray that it may prosper, even without our help. The more fervently we pray, the greater is God’s pleasure to hear.] 29 What is the nature of the prayer Paul here presents? It is the same as the Lord’s Prayer, being particularly identical with the first, second and third petitions. In words of different sound but implying the very same thing, Paul briefly embraces these petitions — the hallowing of God’s name and Word in our midst, and the destruction of the devil’s kingdom and all evil — whatever is opposed to the Word and will of God. He says: V.16. “That he would grant you, according to the riches of his glory, that ye may be strengthened with power.” GOD LAVISH IN HIS BLESSINGS. 30 Sublime words are these, wrung from a fervent heart. Evidently, in the effort to express himself fully, clearly and in language worthy of his subject, the apostle finds words too weak and rare. The fervor of his heart can be but poorly portrayed. By the phrase, “according to the riches of his glory,” Paul means to say: “Such is the greatness of God’s glory, it deserves the title of riches. For it is conducive to God’s honor and praise that he gives abundantly.” These words reveal the nature of God, proclaiming him the source whence we may expect all good, and all aid in time of need. He is God of all the world. The reason the world has made many gods, has invoked many saints, is because it looks to them for aid and benefit. The Scriptures term “gods” certain individuals who do good and lend assistance to their fellows. God says to Moses ( Exodus 7:1 ), “I have made thee as God [a god] to Pharaoh.” 31 But God, because of the abundance and lavishness of his gifts, is entitled to greater honor and glory. He is the true God, to whom alone belongs all glory; yea, the riches of glory. He pours out his blessings abundantly and above measure; he is the source of all blessings in heaven and on earth. Even his most inferior creatures — water, air, the earth and its products — are so generously bestowed that we can appropriate only an infinitesimal part of them. Yet in our blindness and stupidity we do not see, yea, we utterly ignore the fact that God is the giver o£ these. Now, how much more generous is God in spiritual blessings! He has freely given himself — poured out himself — for us, and also gifts and blessings of the highest order. He has illumined us with a light bright enough to reveal to us the real character of the world, the devil and the angels. Yes, to show to us God’s purposes, present, past and future. Thus we have all wisdom and all power over sin, the devil and death, being lords of all creatures. In a word, our riches are inexpressibly great. 32 Paul employs forcible words to record his prayer here. He has firm confidence in God that the petition must be efficacious, must penetrate the clouds and open heaven. He does not say that God looks upon our merit and worthiness and for the sake of these grants our requests; but for the sake of the riches of his glory. We are not worthy his favors, but his glory is worthy o£ our recognition, and we are to honor him because he gratuitously lavishes his blessings upon us, that his name alone may be hallowed. Only with a recognition of these facts may prayer be offered if it is to avail before God. If God were to consider our merit, very small would be the portion due us. But if we are to be richly blessed, it must come about through our recognition of pure grace as the source of our gifts, and our praise of God’s exceeding glory. 33 But what are the blessings for which Paul’s prayer entreats? Something more than continuance of the Word with his followers, though it is a great and good gift even to have the Word thoroughly taught: he prays that the heart may taste the Word and that it may be effectual in the life. Thus the apostle contrasts a knowledge of the Word with the power of the Word. Many have the knowledge, but few the impelling and productive power that the results may be as we teach. Hence they are criticized and not without reason. But our enemies cannot censure and reproach us to greater extent than to say that we preach and accept much good doctrine to no purpose; that no one practices it and profits thereby; that in fact we are morally worse than before we heard the doctrines, and consequently it would have been better had things remained as they were. WE SHOULD PRAY FOR THE POWER OF THE WORD. 34 What answer shall we make? This: In the first place, considering our unsatisfactory condition and the lack of power with the Word, we have great reason to pray with the earnestness Paul’s example teaches. And secondly, though our enemies see little improvement and few fruits of the Gospel, it is not theirs to judge. They think we ought to do nothing but work miracles — raising the dead and bordering the Christian’s walk with roses, until naught but holiness obtains everywhere. This being the case, where would be the need to pray? We cannot, nor dare we, pray for what we already have, but must thank God for it. But, since Paul and other Scripture authorities command us to pray, a defect somewhere in our strength is indicated. Otherwise why say they so much about it? Thus Paul himself acknowledges the Ephesians were weak. He complains of the same weakness in other Epistles and especially in those to the Corinthians. Everywhere he urges them to do and live as they had been taught. The only reason Paul advocates this is that he saw, as we now see, that everywhere they fail, and things are not as they should be. In spite of the fact that not everyone’s conduct is satisfactory, some do mend their ways; and the happy condition obtains that many consciences are assured and many former evils are now avoided. If the two sides of the question were carefully compared, we would see much advantage with us not now noticed. Again, even though we are somewhat weak, is that any reason for saying all is lost? Further, there is naught else but filth and corruption in the ranks of our enemies, which they would gladly adorn with our weakness even. But they must look upon their way as excellent and ours as odious. 35 Let them go on with their judging. We admit we are not all strong, but it is also true that were there no weakness in our ranks, we would have no need of prayer, perseverance, exhortation and daily preaching. In condemning the Gospel because of our admitted weakness, something we ourselves confess, our enemies are themselves judged before God by their judging us. It is possible for me to be truly in the kingdom of grace and at the same time outwardly weak enough to be regarded of men as a knave. My faith is not apparent to men, but God sees it and I am myself sensible of it. You meantime erroneously judge me by my outward conduct, thus bringing judgment upon yourself. We are aware of, and also lament, our weakness and imperfection. Hence we cry and groan, and pray to God to grant us strength and power. WORLD SEES NOT INNER MARKS OF CHRISTIANS. 36 A third answer to our enemies is: We are certain that wherever the Word of God is proclaimed, the fruits of the same must exist. We have the Word of God, and therefore the Spirit of God must be with us. And where the Spirit is, faith must obtain, however weak it may be. Though visible evidence may be lacking, yet inevitably there must be some among us who daily pray, while we may not be aware of it. It is reasonably to be expected that our enemies should judge erroneously, because they look for outward evidences of Christianity, which are not forthcoming. The Word is too sublime to pass under our judgment; it is the province of the Word to judge us. The world, however, while unwilling to be judged and convicted by us, essays to judge and convict the Word of God. Here God steps in. It would be a pity for the worldly to see a godly Christian, so God blinds them and they miss his kingdom. As Isaiah says ( Isaiah 26:10 ): “In the land of uprightness will he deal wrongfully, and will not behold the majesty of Jehovah.” For this reason, few real Christians come under the observation of cavilers; the latter, in general, observe fools and fanatics, at whom they maliciously stumble and take offense. They are unworthy to behold God’s honor in a godly Christian upon whom the Lord has poured out himself in fullness of blessing. 37 Let the real Christian come into the presence o[the caviler, stand before his very eyes, and the caviler will not see him. Let the fault-finder hear that one leads an irreproachable life and he will say: “Heretics have behaved similarly, but under a good appearance concealed poison.” Let one be refractory and reckless, and he must be a knave. Whatever we do, they are not satisfied. If we pipe, they will not dance; if we mourn, they will not lament. Neither sweet nor sour appeals to them. Wisdom must permit her self to be schooled and governed by these cavilers, as Christ says in Matthew 11:19. Thus God confounds and shames the world; while all the time tolerating its judgment of himself, he is ever careful to have the Gospel inculcated, even though the worldly burst with rage. I say these things to teach us to be careful not to join the caviler in judging presumptuously the work and Word of God. Notwithstanding our weakness, we are yet certain the kingdom of God is in our midst so long as we have his Word and daily pray for its efficacy and for an increase of our faith, as the following words recommend: V.16. “That ye may be strengthened with power through his Spirit in the inward man.” THE SPIRIT IMPARTS REAL STRENGTH. 38 The apostle here speaks with varied expression. He leaves little honor and glory, as it were, for free-will, but desires for his followers the heavenly power imparted through the Holy Spirit. There is also a power of the world, and a spirit — the devil, the prince of the world, who blinds and hardens men’s hearts. He boasts of himself and imparts to men a spirit of daring in his purpose to suppress and exterminate Christian doctrine. But while worldings are courageous and daring, so are Christians, and the latter are greater and far more powerful through the Holy Spirit, and are undaunted by the world, the devil, death and all kinds of misfortune. This is real spiritual strength. The Hebrew word “spirit” might well be rendered “bold, undaunted courage.” Spiritual strength is not the strength of muscle and bone; it is true courage — boldness of heart. Weakness, on the contrary, is faint-heartedness, timidity, lack of courage. 39 Paul’s meaning, then, is: “I desire for you, and pray God to grant you, that bold, dauntless courage and that strong, cheerful spirit which will not be terrified by poverty, shame, sin, the devil or death, but is confident that nothing can harm us and we will never be in need.” The courage of the world — the spirit of the world — holds out only until exhaustion of the stores whereon it relies. As the saying is, “Wealth gives temporal boldness, but the soul must rely on God alone.” The boldness resulting from riches and worldly power is haughty and makes its boast in earthly things. But the soul has no hoarded treasure. In God alone it braves every evil; it has a courage and heart very different from that of the world. This is the strength for which Paul prays on behalf of his converts, a strength not inherent in flesh and blood. The possessor thereof does not rely and build on his own powers and riches, nor upon any human help and support. This strength dwells in the inner man. It is the trust of the dauntless, cheerful heart in God’s grace and assistance, and in these alone. The heart which so trusts has no fear. It possesses by faith abundance of riches and pleasures — God himself with all his blessings. At the same time, to human sight only want, weakness and terror may be apparent. V.17. “That Christ may dwell in your hearts through faith.” 40 The Holy Spirit brings Christ into the heart and teaches it to know him. He imparts warmth and courage through faith in Christ. Paul everywhere intimates that no man should presume to approach God otherwise than through Christ, the one Mediator. Now, if Christ dwells in my heart and regulates my entire life, it matters not though my faith be weak. Christ is not mere bone but also flesh. Yes, he has blisters and boils and sins of which he is not ashamed, notwithstanding the eminent saints may hold their noses thereat. And where he dwells all fullness is, let the individual be weak or strong as God permits. CHRIST EMBRACED ONLY BY THE HEART. 41 For Christ to dwell in the heart is simply for the heart to know him; in other words, to understand who he is and what we are to expect from him — that he is our Savior, through whom we may call God our Father and may receive the Spirit who imparts courage to brave all trials. It is thus that Christ dwells with us, in our hearts. Only so can he be embraced; for he is not an inanimate thing, but the living God. How does man lay hold of the Savior in the heart? Not by embracing him intellectually. It is accomplished only by living faith. Christ will not permit himself to be received by works, nor to be apprehended with mental vision; he will consent only to be embraced by the heart. If your faith be true and on a firm foundation, you have and feel Christ in your heart and are aware of all he thinks and does in heaven and on earth — how he rules through his Word and his Spirit, and the attitude of those who have Christ and those who have him not. 42 Paul desires Christ to be efficacious in the hearts of his followers unto the full realization of the promises of the Word — liberation from sin and death, and assurance of grace and eternal life. It is impossible for the heart having such experience to be other than firm and courageous to oppose the terrors of the devil and the world. But the heart which has not yet arrived at this point is here advised what course to take, namely, to pray God for such faith and strength, and to avail himself of the prayers of others to the same end. So much in regard to faith; now follows the mention of love. V.17. “That ye, being rooted and grounded in love.” LOVE, THE EXPRESSION OF FAITH. 43 This is an unusual way of speaking. Is it not in faith that we are to be rooted, engrafted and grounded? Why, then, does Paul here substitute “love?” I reply: Faith, it is true, is the essential thing, but love shows whether or no faith is real and the heart confident and courageous in God. Where one has an unquestioning confidence that God is his Father, necessarily, be his faith never so weak, that faith must find expression in word and deed. He will serve his neighbor in teaching and in extending to him a helping hand. This is what Paul calls being rooted and grounded in love — having the conscious experience of possessing true faith. Love is the test that determines the reality of faith. Peter says ( 2 Peter 1:10 ), “Give the more diligence to make your calling and election sure.” That is, proceed to good works that others may see and you experience that you have true faith. Until you do, you will always be uncertain, vacillating, superficial in heart, not rooted and grounded. So by these two clauses Paul teaches, first, that we should have in our hearts genuine faith toward God; and second, that faith should find expression in loving service to one’s neighbor. V.18. “May be strong to apprehend with all the saints what is the breadth and length and height and depth.” TRUE CHRISTIANS FIND CHRIST EVERYWHERE. 44 These words represent another feature of the apostle’s desire for his Christians to be established and comforted in God through faith, and rooted and grounded in love toward their neighbors. “When you are thus strengthened,” he would say, “and are perseveringly pressing forward, you will be able to grasp with all saints the four parts, to increase therein and to appreciate them more and more.” Faith alone effects this apprehension. Love is not the moving force here, but it contributes by making faith manifest. 45 Some teachers would make these words reflect and measure the holy cross. But Paul does not say a word about the cross. He simply says, in effect: “That you may apprehend all things; may see the length and breadth, the height and depth, of Christ’s kingdom.” This condition obtains when my heart has reached the point where Christ cannot make the spiritual life too long or too wide for me to follow, nor high enough or deep enough to cause my fall from him or his Word; the point where I may be satisfied that wherever I go he is, and that he rules in all places, however long or broad, deep or high, the situation from either a temporal or eternal point of view. No matter how long or wide I measure, I find him everywhere. David says ( Psalm 139:7-8 ): “Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: if I make my bed in Sheol, behold, thou art there.” Christ rules eternally. His length and breadth, his depth and height, are unlimited. If I descend into hell, my heart and my faith tell me he is there. 46 The sum of the matter is this: Depressed or exalted, circumscribed in whatsoever way, dragged hither or thither, I still find Christ. For he holds in his hands everything in heaven or on earth, and all are subject to him — angels, the devil, the world, sin, death and hell. Therefore, so long as he dwells in my heart, I have courage, wherever I go, I cannot be lost. I dwell where Christ my Lord dwells. This, however, is a situation impossible to reason. Should reason ascend a yard above the earth or descend a yard below, or be deprived of the tangible things of the present, it would have to despair. We Christians are, through Christ, better fortified. We are assured that he dwells everywhere, be it in honor or dishonor, hunger, sorrow, illness, imprisonment, death or life, blessing or affliction. It is Paul’s desire for the Ephesians that God give them grace and strength to have such heart-apprehension of his kingdom. He concludes the details of his prayer in these words: V.19. “And to know the love of Christ which passeth knowledge, that ye may be filled unto all the fullness of God.” 47 He means: “I desire you, in addition to having faith and apprehending the four proportions of Christ’s kingdom, to know the love of Christ we should have — the love Christ bears toward us, and the love we owe our neighbor. This knowledge transcends all other, even familiarity with the Gospel; for, know as much as you may, your knowledge will avail little or nothing without love. 48 Paul’s desire, briefly summed up, is that the faith of Christians malt be strengthened unto efficacy, and that love may be warm and fervent, and the heart filled with the fullness of God. “Filled unto all the fullness of God” means, if we follow the Hebrew, filled with everything God’s bounty supplies, full of God, adorned with his grace and the gifts of his Spirit — the Spirit who gives us steadfastness, illuminates us with his light, lives within us his life, saves us with his salvation, and with his love enkindles love in us; in short, it means having God himself and all his blessings dwelling in us in fullness and being effective to make us wholly divine — not so that we possess merely something of God, but all his fullness. CHRISTIAN PERFECTION. 49 Much has been written about the way we are to become godlike. Some have constructed ladders whereby we are to ascend to heaven, and others similar things. But this is all patchwork. In this passage is designated the truest way to attain godlikeness. It is to become filled to the utmost with God, lacking in no particular; to be completely permeated with him until every word, thought and deed, the whole life in fact, be utterly godly. 50 But let none imagine such fullness can be attained in this life. We may indeed desire it and pray for it, like Paul here, but we will not find a man thus perfect. We stand, however, upon the fact that we desire such perfection and groan after it. So long as we live in the flesh, we are filled with the fullness of Adam. Hence it is necessary for us continually to pray God to replace our weakness with courage, and to put into our hearts his Spirit to fill us with grace and strength and rule and work in us absolutely. We ought all to desire this state for one another. To this end may God grant us grace. Amen.

Eph 3:21 . Verse 1 For this cause - Because he maintained that the Gentiles were admitted to all the privileges of the Jews, and all the blessings of the new covenant, without being obliged to submit to circumcision, the Jews persecuted him, and caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to the Roman emperor, in consequence of which he was sent prisoner to Rome. See Act 21:21-28 , etc. The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the Gentiles, and showing that they were not bound by the law of Moses, and yet were called to be fellow citizens with the saints; for this very cause the Jews persecuted him unto bonds, and conspired his death. Verse 2 If ye have heard of the dispensation - The compound particle ειγε, which is commonly translated if indeed, in several places means since indeed, seeing that, and should be translated so in this verse, and in several other places of the New Testament. Seeing ye have heard of the dispensation of God, which is given me to you-ward: this they had amply learned from the apostle during his stay at Ephesus, for he had not shunned to declare unto them the whole counsel of God, Act 20:27 , and kept nothing back that was profitable to them, Act 20:20 . And this was certainly among those things that were most profitable, and most necessary to be known. By the dispensation of the grace of God we may understand, either the apostolic office and gifts granted to St. Paul, for the purpose of preaching the Gospel among the Gentiles, see Rom 1:5 ; or the knowledge which God gave him of that gracious and Divine plan which he had formed for the conversion of the Gentiles. For the meaning of the word economy see the note on Eph 1:10 . Verse 3 By revelation he made known unto me - Instead of εγνωρισε, he made known, εγνωρισθη, was made known, is the reading of ABCD*FG, several others, both the Syriac, Coptic, Slavonic, Vulgate, and Itala, with Clemens, Cyril, Chrysostom, Theodoret, Damascenus, and others: it is doubtless the true reading. The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words, referring to what he had said Eph 1:9-12 . Verse 4 Whereby, when ye read - When ye refer back to them. Ye may understand my knowledge - Ye may see what God has given me to know concerning what has been hitherto a mystery - the calling of the Gentiles, and the breaking down the middle wall between them and the Jews, so as to make both one spiritual body, and on the same conditions. Verse 5 Which in other ages was not made known - That the calling of the Gentiles was made known by the prophets in different ages of the Jewish Church is exceedingly clear; but it certainly was not made known in that clear and precise manner in which it was now revealed by the Spirit unto the ministers of the New Testament: nor was it made known unto them at all, that the Gentiles should find salvation without coming under the yoke of the Mosaic law, and that the Jews themselves should be freed from that yoke of bondage; these were discoveries totally new, and now revealed for the first time by the Spirit of God. Verse 6 That the Gentiles should be fellow heirs - This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul. His promise in Christ - That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see Gal 3:14 . And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle. Verse 7 Whereof I was made a minister - Διακονος· A deacon, a servant acting under and by the direction of the great Master, Jesus Christ; from whom, by an especial call and revelation, I received the apostolic gifts and office, and by την ενεργειαν της δυναμεως αυτου, the energy, the in-working of his power, this Gospel which I preached was made effectual to the salvation of vast multitudes of Jews and Gentiles. Verse 8 Less than the least of all saints - Ελαχιστοτερῳ παντων ἁγιων. As the design of the apostle was to magnify the grace of Christ in the salvation of the world, he uses every precaution to prevent the eyes of the people from being turned to any thing but Christ crucified; and although he was obliged to speak of himself as the particular instrument which God had chosen to bring the Gentile world to the knowledge of the truth, yet he does it in such a manner as to show that the excellency of the power was of God, and not of him; and that, highly as he and his follow apostles were honored; they had the heavenly treasure in earthen vessels. To lay himself as low as possible, consistently with his being in the number of Divinely commissioned men, he calls himself less than the least; and is obliged to make a new word, by strangely forming a comparative degree, not from the positive, which would have been a regular grammatical procedure, but from the superlative. The adjective ελαχυς signifies little, ελασσων or ελαττων, less, and ελαχιστος, least. On this latter, which is the superlative of ελαχυς, little, St. Paul forms his comparative, ελαχιστοτερος, less than the least, a word of which it would be vain to attempt a better translation than that given in our own version. It most strongly marks the unparalleled humility of the apostle; and the amazing condescension of God, in favoring him, who had been before a persecutor and blasphemer, with the knowledge of this glorious scheme of human redemption, and the power to preach it so successfully among the Gentiles. The unsearchable riches of Christ - The word ανεξιχνιαστος, from α, privative, and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here: it refers to the footsteps of God, the plans he had formed, the dispensations which he had published, and the innumerable providences which he had combined, to prepare, mature, and bring to full effect and view his gracious designs in the salvation of a ruined world, by the incarnation, passion, death, and resurrection of his Son. There were in these schemes and providences such riches - such an abundance, such a variety, as could not be comprehended even by the naturally vast, and, through the Divine inspiration, unparalleledly capacious mind of the apostle. Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in him opens to his mind more and more of those riches - leads him into those footsteps of the Almighty which could not be investigated by man nor angel, so that his preaching and epistles, taken all in their chronological order, will prove that his views brighten, and his discoveries become more numerous and more distinct in proportion as he advances. And had he lived, preached, and written to the present day, he had not exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of Christ - the endless depths of wisdom and knowledge treasured up in him, and the infinity of saving acts and saving power displayed by him. Verse 9 And to make all men see - Και φωτισαι παντας· And to illuminate all; to give information both to Jews and Gentiles; to afford them a sufficiency of light, so that they might be able distinctly to discern the great objects exhibited in this Gospel. What is the fellowship of the mystery - The word κοινωνια, which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of κοινωνια, fellowship, οικονομια, dispensation or economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac, Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek fathers. Some of the best printed editions of the Greek text have the same reading, and that in our common text has very little authority to support it. Dispensation or economy is far more congenial to the scope of the apostle's declaration in this place; he wished to show them the economy of that mystery of bringing Jews and Gentiles to salvation by faith in Christ Jesus, which God from the beginning of the world had kept hidden in his own infinite mind, and did not think proper to reveal even when he projected the creation of the world, which had respect to the economy of human redemption. And although the world was made by Jesus Christ, the great Redeemer, yet at that period this revelation of the power of God, the design of saving men, whose fall infinite wisdom had foreseen, was not then revealed. This reading Griesbach has received into the text. Who created all things by Jesus Christ - Some very judicious critics are of opinion that this does not refer to the material creation; and that we should understand the whole as referring to the formation of all God's dispensations of grace, mercy, and truth, which have been planned, managed, and executed by Christ, from the foundation of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the words out of the text; and Professor White says, "certissime delenda," they are indisputably spurious. The text, therefore, should be read: which from the beginning of the world had been hidden in God who created all things. No inferiority of Christ can be argued from a clause of whose spuriousness there is the strongest evidence. Verse 10 That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, Eph 6:12 . Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see 1Pet 1:12 , it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God's dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church." Of this there can be no doubt, whether the terms in the text refer to them or not. By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors. The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God's gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs. Verse 11 According to the eternal purpose - Κατα προθεσιν των αιωνων· According to the purpose concerning the periods. This seems to refer to the complete round of the Jewish system, and to that of the Gospel. I have often observed, that though the proper grammatical meaning of the word is ever-during or endless duration, yet it is often applied to those systems, periods, governments, etc., which have a complete duration, taking in the whole of them, from their commencement to their termination, leaving nothing of their duration unembraced. So, here, God purposed that the Jewish dispensation should commence at such a time, and terminate at such a time; that the Gospel dispensation should commence when the Jewish ended, and terminate only with life itself; and that the results of both should be endless. This is probably what is meant by the above phrase. Which he purposed in Christ Jesus - Ἡν εποιησεν· Which he made or constituted in or for Christ Jesus. The manifestation of Christ, and the glory which should follow, were the grand objects which God kept in view in all his dispensations. Verse 12 In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord. Verse 13 I desire that ye faint not - In those primitive times, when there was much persecution, people were in continual danger of falling away from the faith who were not well grounded in it. This the apostle deprecates, and advances a strong reason why they should be firm: "I suffer my present imprisonment on account of demonstrating your privileges, of which the Jews are envious: I bear my afflictions patiently, knowing that what I have advanced is of God, and thus I give ample proof of the sincerity of my own conviction. The sufferings, therefore, of your apostles are honorable to you and to your cause; and far from being any cause why you should faint, or draw back like cowards, in the day of distress, they should be an additional argument to induce you to persevere." Verse 14 For this cause I bow my knees - That you may not faint, but persevere, I frequently pray to God, who is our God and the Father of our Lord Jesus. Some very ancient and excellent MSS. and versions omit the words του Κυριου ἡμων Ιησου Χριστου, of our Lord Jesus Christ. And in them the passage reads: I bow my knees unto the Father. The apostle prays to God the Father, that they may not faint; and he bows his knees in this praying. What can any man think of himself, who, in his addresses to God, can either sit on his seat or stand in the presence of the Maker and Judge of all men? Would they sit while addressing any person of ordinary respectability? If they did so they would be reckoned very rude indeed. Would they sit in the presence of the king of their own land? They would not be permitted so to do. Is God then to be treated with less respect than a fellow mortal? Paul kneeled in praying, Act 20:36 ; Act 21:5 . Stephen kneeled when he was stoned, Act 7:60 . And Peter kneeled when he raised Tabitha, Act 9:40 . Many parts of this prayer bear a strict resemblance to that offered up by Solomon, 2Chr 6:1 , etc., when dedicating the temple: He kneeled down upon his knees before all the congregation of Israel, and spread forth his hands towards heaven; 2Chr 6:13 . The apostle was now dedicating the Christian Church, that then was and that ever should be, to God; and praying for those blessings which should ever rest on and distinguish it; and he kneels down after the example of Solomon, and invokes him to whom the first temple was dedicated, and who had made it a type of the Gospel Church. Verse 15 Of whom the whole family - Believers in the Lord Jesus Christ on earth, the spirits of just men made perfect in a separate state, and all the holy angels in heaven, make but one family, of which God is the Father and Head. St. Paul does not say, of whom the families, as if each order formed a distinct household; but he says family, because they are all one, and of one. And all this family is named - derives its origin and being, from God, as children derive their name from him who is the father of the family: holy persons in heaven and earth derive their being and their holiness from God, and therefore his name is called upon them. Christ gives the name of Christians to all the real members of his Church upon earth; and to all the spirits of just men (saved since his advent, and through his blood) in heaven. They are all the sons and daughters of God Almighty. Verse 16 That he would grant you - This prayer of the apostle is one of the most grand and sublime in the whole oracles of God. The riches of the grace of the Gospel, and the extent to which the soul of man may be saved here below, are most emphatically pointed out here. Every word seems to have come immediately from heaven; laboring to convey ideas of infinite importance to mankind. No paraphrase can do it justice, and few commentators seem to have entered into its spirit; perhaps deterred by its unparalleled sublimity. I shall only attempt a few observations upon the terms, to show their force and meaning; and leave all the rest to that Spirit by which these most important words were dictated. In the mean time referring the reader to the discourse lately published on this prayer of the apostle, entitled, The Family of God and its Privileges. That he would grant you - You can expect nothing from him but as a free gift through Christ Jesus; let this be a ruling sentiment of your hearts when you pray to God. According to the riches of his glory - According to the measure of his own eternal fullness; God's infinite mercy and goodness being the measure according to which we are to be saved. In giving alms it is a maxim that every one should act according to his ability. It would be a disgrace to a king or a noble-man to give no more than a tradesman or a peasant. God acts up to the dignity of his infinite perfections; he gives according to the riches of his glory. To be strengthened with might - Ye have many enemies, cunning and strong; many trials, too great for your natural strength; many temptations, which no human power is able successfully to resist; many duties to perform, which cannot be accomplished by the strength of man; therefore you need Divine strength; ye must have might; and ye must be strengthened every where, and every way fortified by that might; mightily and most effectually strengthened. By his Spirit - By the sovereign energy of the Holy Ghost. This fountain of spiritual energy can alone supply the spiritual strength which is necessary for this spiritual work and conflict. In the inner man - In the soul. Every man is a compound being; he has a body and a soul. The outward man is that alone which is seen and considered by men; the inward man is that which stands particularly in reference to God and eternity. The outward man is strengthened by earthly food, etc.; the inward man, by spiritual and heavenly influences. Knowledge, love, peace, and holiness, are the food of the inward man; or rather Jesus Christ, that bread of life which came down from heaven: he that eateth this bread shall live and be strengthened by it. The soul must be as truly fed and nourished by Divine food as the body by natural food. Verse 17 That Christ may dwell in your hearts by faith - In this as well as in many other passages, and particularly that in Eph 2:21 (note), the apostle compares the body or Church of true believers to a temple, which, like that of Solomon, is built up to be a habitation of God through the Spirit. Here, as Solomon did at the dedication of the temple at Jerusalem, 2Chr 6:1 , etc., Paul, having considered the Church at Ephesus completely formed, as to every external thing, prays that God may come down and dwell in it. And as there could be no indwelling of God but by Christ, and no indwelling of Christ but by faith, he prays that they may have such faith in Christ, as shall keep them in constant possession of his love and presence. God, at the beginning, formed man to be his temple, and while in a state of purity he inhabited this temple; when the temple became defiled, God left it. In the order of his eternal mercy, Christ, the repairer of the breach, comes to purify the temple, that it may again become a fit habitation for the blessed God. This is what the apostle points out to the believing Ephesians, in praying that Christ κατοικησαι, might intensely and constantly dwell in their hearts by faith: for the man's heart, which is not God's house, must be a hold of every foul and unclean spirit; as Satan and his angels will endeavor to fill what God does not. That ye, being rooted and grounded in love - Here is a double metaphor; one taken from agriculture, the other, from architecture. As trees, they are to be rooted in love - this is the soil in which their souls are to grow; into the infinite love of God their souls by faith are to strike their roots, and from this love derive all that nourishment which is essential for their full growth, till they have the mind in them that was in Jesus, or, as it is afterwards said, till they are filled with all the fullness of God. As a building, their foundation is to be laid in this love. God so loved the world, that he gave his only begotten Son, etc. Here is the ground on which alone the soul, and all its hopes and expectations, can be safely founded. This is a foundation that cannot be shaken; and it is from this alone that the doctrine of redemption flows to man, and from this alone has the soul its form and comeliness. In this, as its proper soil, it grows. On this, as its only foundation, it rests. Verse 18 May be able to comprehend with all saints - Ἱνα εξισχυσητε καταλαβεσθαι. These words are so exceedingly nervous and full of meaning, that it is almost impossible to translate them. The first word, εξισχυσητε , from εξ, intensive, and ισχυω, to be strong, signifies that they might be thoroughly able, by having been strengthened with might, by God's power. The second word καταλαβεσθαι, from κατα, intensive, and λαμβανω , to take, catch, or seize on, may be translated, that ye may fully catch, take in, and comprehend this wonderful mystery of God. The mind must be rendered apt, and the soul invigorated, to take in and comprehend these mysteries. What is the breadth, and length, and depth, and height - Here the apostle still keeps up the metaphor, comparing the Church of God to a building; and as, in order to rear a proper building, formed on scientific principles, a ground plan and specification must be previously made, according to which the building is to be constructed, the apostle refers to this; for this must be thoroughly understood, without which the building could not be formed. They were to be builded up a heavenly house, a habitation of God through the Spirit; and this must have its latitude or breadth, its longitude or length, its altitude or height, and its profundity or depth. It is supposed by some that the apostle is here alluding to the famous temple of Diana at Ephesus, which, as I have already had occasion to remark, was reputed one of the wonders of the world, being in length 425 feet, in breadth 220; it was supported by 127 pillars, each 60 feet high; was builded at the expense of all Asia; and was 220 years in being completed. I cannot, however, allow of this allusion while the apostle had a nobler model at hand, and one every way more worthy of being brought into the comparison. The temple at Jerusalem was that alone which he had in view; that alone could be fitly compared here; for that was built to be a habitation of God; that was his house, and that the place of his rest: so the Christian temple, and the believing heart, are to be the constant, the endless residence of God; and how august must that edifice be in which the eternal Trinity dwells! But what can the apostle mean by the breadth, length, depth, and height, of the love of God? Imagination can scarcely frame any satisfactory answer to this question. It takes in the eternity of God. God is Love; and in that, an infinity of breadth, length, depth, and height, is included; or rather all breadth, length, depth, and height, are lost in this immensity. It comprehends all that is above, all that is below, all that is past, and all that is to come. In reference to human beings, the love of God, in its Breadth, is a girdle that encompasses the globe; its Length reaches from the eternal purpose of the mission of Christ, to the eternity of blessedness which is to be spent in his ineffable glories; its Depth reaches to the lowest fallen of the sons of Adam, and to the deepest depravity of the human heart; and its Height to the infinite dignities of the throne of Christ. He that overcometh will I give to sit dawn with me upon my throne, as I have overcome and sat down with the Father upon his throne. Thus we see that the Father, the Son, and all true believers in him, are to be seated on the same throne! This is the height of the love of God, and the height to which that love raises the souls that believe in Christ Jesus! Verse 19 To know the love of Christ, which passeth knowledge - It is only by the love of Christ that we can know the love of God: the love of God to man induced him to give Christ for his redemption; Christ's love to man induced him to give his life's blood for his salvation. The gift of Christ to man is the measure of God's love; the death of Christ for man is the measure of Christ's love. God so loved the world, etc. Christ loved us, and gave himself for us. But how can the love of Christ, which passeth knowledge, be known? Many have labored to reconcile this seeming contradiction. If we take the verb γνωναι in a sense in which it is frequently used in the New Testament, to approve, acknowledge, or acknowledge with approbation, and γνωσις to signify comprehension, then the difficulty will be partly removed: "That ye may acknowledge, approve, and publicly acknowledge, that love of God which surpasseth knowledge." We can acknowledge and approve of that which surpasses our comprehension. We cannot comprehend God; yet we can know that he is; approve of, love, adore, and serve him. In like manner, though we cannot comprehend, the immensity of the love of Christ, yet we know that he has loved us, and washed us from our sins in his own blood; and we approve of, and acknowledge, him as our only Lord and Savior. In this sense we may be said to know the love of Christ that passeth knowledge. But it is more likely that the word γνωσις, which we translate knowledge, signifies here science in general, and particularly that science of which the rabbins boasted, and that in which the Greeks greatly exulted. The former professed to have the key of knowledge; the secret of all Divine mysteries; the latter considered their philosophers, and their systems of philosophy, superior to every thing that had ever been known among men, and reputed on this account all other nations as barbarians. When the apostle prays that they may know the love of Christ which passeth knowledge, he may refer to all the boasted knowledge of the Jewish doctors, and to all the greatly extolled science of the Greek philosophers. To know the love of Christ, infinitely surpasseth all other science. This gives a clear and satisfactory sense. That ye might be filled with all the fullness of God - Among all the great sayings in this prayer, this is the greatest. To be Filled with God is a great thing; to be filled with the Fulness of God is still greater; but to be filled with All the fullness of God, παν το πληρωμα του Θεου, utterly bewilders the sense and confounds the understanding. Most people, in quoting these words, endeavor to correct or explain the apostle, by adding the word communicable; but this is as idle as it is useless and impertinent. The apostle means what he says, and would be understood in his own meaning. By the fullness of God, we are to understand all those gifts and graces which he has promised to bestow on man, and which he dispenses to the Church. To be filled with all the fullness of God, is to have the whole soul filled with meekness, gentleness, goodness, love, justice, holiness, mercy, and truth. And as what God fills, neither sin nor Satan can fill; consequently, it implies that the soul shall be emptied of sin, that sin shall neither have dominion over it, nor a being in it. It is impossible for us to understand these words in a lower sense than this. But how much more they imply, (for more they do imply), I cannot tell. As there is no end to the merits of Christ, no bounds to the mercy and love of God, no limits to the improvability of the human soul, so there can be no bounds set to the saving influence which God will dispense to the heart of every believer. We may ask, and we shall receive, and our joy shall be full. Verse 20 Now unto him - Having finished his short, but most wonderfully comprehensive and energetic prayer, the apostle brings in his doxology, giving praise to Him from whom all blessings come, and to whom all thanks are due. That is able to do exceeding abundantly - It is impossible to express the full meaning of these words, God is omnipotent, therefore he is able to do all things, and able to do ὑπερ εκ περισσου, superabundantly above the greatest abundance. And who can doubt this, who has any rational or Scriptural views of his power or his love? All that we ask or think - We can ask every good of which we have heard, every good which God has promised in his word; and we can think of, or imagine, goods and blessings beyond all that we have either read of or seen: yea, we can imagine good things to which it is impossible for us to give a name; we can go beyond the limits of all human descriptions; we can imagine more than even God has specified in his word; and can feel no bounds to our imagination of good, but impossibility and eternity: and after all, God is able to do more for us than we can ask or think; and his ability here is so necessarily connected with his willingness, that the one indisputably implies the other; for, of what consequence would it be to tell the Church of God that he had power to do so and so, if there were not implied an assurance that he will do what his power can, and what the soul of man needs to have done? According to the power that worketh in us - All that he can do, and all that he has promised to do, will be done according to what he has done, by that power of the holy Ghost την ενεργουμενην, which worketh strongly in us - acts with energy in our hearts, expelling evil, purifying and refining the affections and desires, and implanting good. Verse 21 Unto him - Thus possessed of power and goodness, be glory in the Church - be unceasing praises ascribed in all the assemblies of the people of God, wherever these glad tidings are preached, and wherever this glorious doctrine shall be credited. By Christ Jesus - Through whom, and for whom, all these miracles of mercy and power are wrought. Throughout all ages - Εις πασας τας γενεας· Through all succeeding generations - while the race of human beings continues to exist on the face of the earth. World without end - Του αιωνος των αιωνων· Throughout eternity - in the coming world as well as in this. The song of praise, begun upon earth, and protracted through all the generations of men, shall be continued in heaven, by all that are redeemed from the earth, where eras, limits, and periods are no more for ever. Amen - So be it. So let it be! and so it will be; for all the counsels of God are faithfulness and truth; and not one jot or tittle of his promise has failed, from the foundation of the world to the present day; nor can fail, till mortality is swallowed up of life. Therefore, to the Father, Son, and holy Ghost, be glory, dominion, power, and thanksgiving, now, henceforth, and for ever. - Amen and Amen. 1. For the great importance of the matter contained in this chapter, and the sublimity of the language and conceptions, there is no portion of the New Testament equal to this. The apostle was now shut up in prison, but the word of the Lord was not bound; and the kingdom of God seems to have been opened to him in a most astonishing manner. There seems to have been exhibited to him a plan of the Divine counsels and conduct relative to the salvation of man, before and from the foundation of the world to the end of time; and while, with the eye of his mind, he contemplates this plan, he describes it in language at once the most elevated that can be conceived, and every where dignified and appropriate to the subject; so that he may with safety be compared with the finest of the Grecian writers. In the notes I have already observed how hard it is to give any literal translation of the many compound epithets which the apostle uses. Indeed his own nervous language seems to bend and tremble under the weight of the Divine ideas which it endeavors to express. This is most observable in the prayer and doxology which are contained in Eph 3:14-21 . A passage in Thucydides, lib. vii. cap. lxxxvii, in fine, where he gives an account of the total overthrow of the Athenian general, Nicias, and his whole army, by the Sicilians, has been compared with this of the apostle; it is truly a grand piece, and no reader can be displeased with its introduction here: ξυνεβη τε εργον τουτο Ἑλληνικον των κατα τον πολεμον τονδε μεγιστον γενεσθαι - και τοις τε κρατησασι λαμπροτατον, και τοις διαφθαρεισι δυστυχεστατον· κατα παντα γαρ παντως νικηθεντες, και ουδεν ολιγον ες ουδεν κακοπαθησαντες, πανωλεθριᾳ δη, το λεγομενον, και πεζος και νηες, και ουδεν ὁ, τι ουκ απωλετο· και ολιγοι απο πολλων επ' οικου απενοστησαν· "This was the greatest discomfiture which the Greeks sustained during the whole war, and was as brilliant to the conquerors as it was calamitous to the vanquished. In every respect they were totally defeated; and they suffered no small evil in every particular: the destruction was universal, both of army and navy; there was nothing that did not perish; and scarcely any, out of vast multitudes, returned to their own homes. The learned may compare the two passages; and while due credit is given to the splendid Greek historian, no critic will deny the palm to the inspired writer. 2. With such portions of the word of God before us, how is it that we can he said conscientiously to credit the doctrines of Christianity, and live satisfied with such slender attainments in the divine life? Can any man that pleads for the necessary and degrading continuance of indwelling sin, believe what the apostle has written? Can we, who profess to believe it, be excusable, and live under the influence of any temper or passion that does not belong to the mind of Christ? Will it be said in answer, that "this is only a prayer of the apostle, and contains his wish from the overflowings of his heart for the spiritual prosperity of the Ephesians?" Was the apostle inspired or not when he penned this prayer? If he were not inspired, the prayer makes no part of Divine revelation; if he were inspired, every petition is tantamount to a positive promise; for what God inspires the heart to pray for, that God purposes to bestow. Then it is his will that all these blessings should be enjoyed by his true followers, that Christ should inhabit their hearts, and that they should be filled with all the fullness of God; yea, and that God should do for them more abundantly than they can ask or think. This necessarily implies that they should be saved from all sin, inward and outward, in this life; that the thoughts of their hearts should be cleansed by the inspiration of God's Holy Spirit, that they might perfectly love him, and worthily magnify his holy name. As sin is the cause of the ruin of mankind, the Gospel system, which is its cure, is called good news, or glad tidings; and it is good news because it proclaims him who saves his people from their sins. It would be dishonorable to the grace of Christ to suppose that sin had made wounds which that could not heal. Introduction The apostle exhorts them to walk worthy of their vocation, and to live in peace and unity, Eph 4:1-6 . Shows that God has distributed a variety of gifts, and instituted a variety of offices in his Church, for the building up and perfecting of the body of Christ, Eph 4:7-13 . Teaches them the necessity of being well instructed and steady in Divine things, Eph 4:14 . Teaches how the body or Church of Christ is constituted, Eph 4:15 , Eph 4:16 . Warns them against acting like the Gentiles, of whose conduct he gives a lamentable description, Eph 4:17-19 . Points out how they had been changed, in consequence of their conversion to Christianity, Eph 4:20 , Eph 4:21 . Gives various exhortations relative to the purification of their minds, their conduct to each other, and to the poor, Eph 4:22-28 . Shows them that their conversation should be chaste and holy, that they might not grieve the Spirit of God; that they should avoid all bad tempers, be kindly affectioned one to another, and be of a forgiving spirit, Eph 4:29-32 .

The Apostle's Prayer. ( a. d. 61.) 14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen. We now come to the second part of this chapter, which contains Paul's devout and affectionate prayer to God for his beloved Ephesians.— For this cause. This may be referred either to the immediately foregoing verse , That you faint not, &c., or, rather, the apostle is here resuming what he began at the first verse , from which he digressed in those which are interposed. Observe, I. To whom he prays—to God, as the Father of our Lord Jesus Christ, of which see ch. i. 3 . II. His outward posture in prayer, which was humble and reverent: I bow my knees. Note, When we draw nigh to God, we should reverence him in our hearts, and express our reverence in the most suitable and becoming behaviour and gesture. Here, having mentioned Christ, he cannot pass without an honourable encomium of his love, v. 15 . The universal church has a dependence upon the Lord Jesus Christ: Of whom the whole family in heaven and earth is named. The Jews were wont to boast of Abraham as their father, but now Jews and Gentiles are both denominated from Christ (so some); while others understand it of the saints in heaven, who wear the crown of glory, and of saints on earth who are going on in the work of grace here. Both the one and the other make but one family, one household; and from him they are named Christians , as they really are such, acknowledging their dependence upon, and their relation to, Christ. III. What the apostle asks of God for these his friends—spiritual blessings, which are the best blessings, and the most earnestly to be sought and prayed for by every one of us, both for ourselves and for our friends. 1. Spiritual strength for the work and duty to which they were called, and in which they were employed: That he would grant you, according to the riches of his grace, to be strengthened, &c. The inner man is the heart or soul. To be strengthened with might is to be mightily strengthened, much more than they were at present; to be endued with a high degree of grace, and spiritual abilities for discharging duty, resisting temptations, enduring persecutions, &c. And the apostle prays that this may be according to the riches of his glory, or according to his glorious riches—answerable to that great abundance of grace, mercy, and power, which resides in God, and is his glory: and this by his Spirit, who is the immediate worker of grace in the souls of God's people. Observe from these things, That strength from the Spirit of God in the inner man is the best and most desirable strength, strength in the soul, the strength of faith and other graces, strength to serve God and to do our duty, and to persevere in our Christian course with vigour and with cheerfulness. And let us further observe that as the work of grace is first begun so it is continued and carried on, by the blessed Spirit of God. 2. The indwelling of Christ in their hearts, v. 17 . Christ is said to dwell in his people, as he is always present with them by his gracious influences and operations. Observe, It is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the love of Christ be shed abroad there, then Christ dwells there. Christ is an inhabitant in the soul of every good Christian. Where his spirit dwells, there he swells; and he dwells in the heart by faith, by means of the continual exercise of faith upon him. Faith opens the door of the soul, to receive Christ; faith admits him, and submits to him. By faith we are united to Christ, and have an interest in him. 3. The fixing of pious and devout affections in the soul: That you being rooted and grounded in love, stedfastly fixed in your love to God, the Father of our Lord Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God and to his servants, but it is a flash, like the crackling of thorns under a pot, it makes a great noise, but is gone presently. We should earnestly desire that good affections may be fixed in us, that we may be rooted and grounded in love. Some understand it of their being settled and established in the sense of God's love to them, which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls, so as to be able to say with the apostle at all times, He has loved me! Now the best way to attain this is to be careful that we maintain a constant love to God in our souls; this will be the evidence of the love of God to us. We love him, because he first loved us. In order to this he prays, 4. For their experimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ's love to us, the more our love will be drawn out to him, and to those who are his, for his sake: That you may be able to comprehend with all saints, &c. ( v. 18, 19 ); that is, more clearly to understand, and firmly to believe, the wonderful love of Christ to his, which the saints do understand and believe in some measure, and shall understand more hereafter. Christians should not aim to comprehend above all saints; but be content that God deals with them as he uses to do with those who love and fear his name: we should desire to comprehend with all saints, to have so much knowledge as the saints are allowed to have in this world. We should be ambitious of coming up with the first three; but not of going beyond what is the measure of the stature of other saints. It is observable how magnificently the apostle speaks of the love of Christ. The dimensions of redeeming love are admirable: The breadth, and length, and depth, and height. By enumerating these dimensions, the apostle designs to signify the exceeding greatness of the love of Christ, the unsearchable riches of his love, which is higher than heaven, deeper than hell, longer than the earth, and broader than the sea, Job xi. 8, 9 . Some describe the particulars thus: By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting; by the depth of it, its stooping to the lowest condition, with a design to relieve and save those who have sunk into the depths of sin and misery; by its height, its entitling and raising us up to the heavenly happiness and glory. We should desire to comprehend this love: it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ: And to know the love of Christ which passeth knowledge, v. 19 . If it passeth knowledge, how can we know it? We must pray and endeavour to know something, and should still covet and strive to know more and more of it, though, after the best endeavours, none can fully comprehend it: in its full extent it surpasses knowledge. Though the love of Christ may be better perceived and known by Christians than it generally is, yet it cannot be fully understood on this side heaven. 5. He prays that they may be filled with all the fulness of God. It is a high expression: we should not dare to use it if we did not find it in the scriptures. It is like those other expressions, of being partakers of a divine nature, and of being perfect as our Father in heaven is perfect. We are not to understand it of his fulness as God in himself, but of his fulness as a God in covenant with us, as a God to his people: such a fulness as God is ready to bestow, who is willing to fill them all to the utmost of their capacity, and that with all those gifts and graces which he sees they need. Those who receive grace for grace from Christ's fulness may be said to be filled with the fulness of God, according to their capacity, all which is in order to their arriving at the highest degree of the knowledge and enjoyment of God, and an entire conformity to him. The apostle closes the chapter with a doxology, v. 20, 21 . It is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all the saints can never draw dry. Whatever we may ask, or think to ask, still God is still able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, still he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh for the saints is according to that power that hath wrought in them. Wherever God gives of his fulness he gives to experience his power. Having thus described God, he ascribes glory to him. When we come to ask for grace from God, we ought to give glory to God. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, glory being the effulgency and result of them all. Observe, The seat of God's praises is in the church. That little rent of praise which God receives from this world is from the church, a sacred society constituted for the glory of God, every particular member of which, both Jew and Gentile, concurs in this work of praising God. The Mediator of these praises is Jesus Christ. All God's gifts come from his to us through the hand of Christ; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end; for he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it; and so it will certainly be.

gument. See Rom 9:5; Rom 11:36, Gal 1:5. Here his mind is full of the subject; and in view of the fact that God communicates to his people such blessings, that they may become filled with all his fairness, he desires that praise should be given to him. That is able to do. Rom 16:25. Exceeding abundantly. The compound word here used occurs only in this place, and in 1Thes 3:10, 5:13. It means, to an extent which we cannot express. Above all that we ask or think. More than all that we can desire in our prayers; more than all that we can conceive. 1Cor 2:9. According to the power that worketh in us. The exertion of that same power can accomplish for us more than we can now conceive. (b) "unto him" Rom 16:25, Heb 13:20,21, Jude 1:24 Verse 21. Unto him be glory. Rom 16:27.

Now to him - This doxology is admirably adapted to strengthen our faith, that we may not stagger at the great things the apostle has been praying for, as if they were too much for God to give, or for us to expect from him. That is able - Here is a most beautiful gradation. When he has given us exceeding, yea, abundant blessings, still we may ask for more. And he is able to do it. But we may think of more than we have asked. He is able to do this also. Yea, and above all this. Above all we ask - Above all we can think. Nay, exceedingly, abundantly above all that we can either ask or think.